From what we have already noticed in the Psalms, the intelligent christian reader will be prepared to find that this remnant, like all pious Jews, are legal in their thoughts, in spiritual bondage, not knowing redemption, relying upon their own righteousness, longing for God to judge their wicked oppressors, and having no sense of the liberty wherewith Christ has made us free. When the chief features of the people so prominently set forth in the Psalms are seen, the proper application of some parts to Messiah, and others to a remnant of Jews in sorrow, and circumstances of distress becomes apparent; and also the impossibility of many portions being now taken up by Christians as suitable to them. Nothing can more clearly show how far Christians have declined, and merged into principles of Judaism, than the improper application they make of the Psalms. We will try to explain our meaning, by briefly referring to a few examples, which are widely known.
Some mistakes from not distinguishing between GOD'S earthly and heavenly people.
It is from not discerning the difference between the earthly calling of the people of Israel, and the heavenly calling of Christians; and, consequently, not distinguishing between those who are associated with a sanctuary on earth and those whose citizenship is heaven, and who worship within the veil, that has been the source of serious mistakes both injurious to souls and dishonoring to God. In a word, this misapplication of truth has lowered the heavenly character of the church of God to a Jewish order of ritual and worship.
If, for instance, you inquire of some professing Christians, why they sanction "congregational worship," or union in worship by a promiscuous assembly of believers and unbelievers, you are at once met with a reply quoted from Psalm 67, "Let the people praise Thee, Ο God; let all the people praise Thee." (Vers. 3, 5.) Whereas, on carefully reading the whole Psalm, it will be seen that it contemplates a people living at a period of future blessing on earth, when God will judge the people righteously (instead of preach grace to sinners as He does now), when Israel will be peculiarly blessed by God above all the nations, and all the ends of the earth shall fear Him.
The Psalms are also quoted as authority for the use of instrumental music as an adjunct to christian worship. An inquirer is at once referred to such verses as " Praise the Lord with harp: sing unto him with a psaltery and an instrument of ten strings. Sing unto him a new song, play skillfully with a loud noise." Again, " It is a good thing to give thanks unto Jehovah, and to sing praises unto Thy name, O most High.... upon an instrument of ten strings, and upon the psaltery; upon the harp with a solemn sound.' (Psalm 33:2; 92:1-32Praise the Lord with harp: sing unto him with the psaltery and an instrument of ten strings. (Psalm 33:2)
1<<A Psalm or Song for the sabbath day.>> It is a good thing to give thanks unto the Lord, and to sing praises unto thy name, O most High: 2To show forth thy lovingkindness in the morning, and thy faithfulness every night, 3Upon an instrument of ten strings, and upon the psaltery; upon the harp with a solemn sound. (Psalm 92:1‑3).) It needs we judge but little spiritual discernment to see that an order of service may be suited to an earthly people connected with a worldly sanctuary, and an earthly order of religious ordinances, and yet be quite unsuited to children of God—"a spiritual house," a people blessed in Christ in heavenly places, and indwelt by the Holy Ghost.
Therefore, we find in the Epistles, not only the entire absence of any idea of such congregational worship, and of instrumental music, but instead of these things, we are admonished to " Sing with the spirit, and with the understanding also," and to sing "with grace in our hearts to the Lord." How definitely too our Lord's teaching on the subject of worship, marked the change that had taken place since Jerusalem had been the place of worship, and how clearly also He set forth the kind of worship which now pleases God. Jesus said, " Believe me, the hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem worship the Father. Ye worship ye know not what; we know what we worship: for salvation is of the Jews. But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth; for the Father seeketh such to worship Him. God is a Spirit, and they that worship Him, must worship Him in spirit and in truth." (John 4. 21-24.)
It would have been impossible for the children of God to have adopted the use of the Psalms as hymns of worship, had they stood fast in the Lord, and owned the presence of the Holy Ghost on earth. So long as the contrast between the law and grace had power on the heart and conscience, worshipping the Father in spirit and in truth, would be known as becoming the objects of the Father's love. Such must certainly find that the legal tone of the Psalms, the frequent desire for vengeance on their enemies, the absence of our present standing and relationship, and entire silence as to the Father, whom the happy child of God delights to worship, would render them unsuitable for the expression of his heart's desires. Having known Christ, brought to rejoice in the redemption which He has accomplished, and taught by the Holy Ghost to have Him before the soul, His precious words comfort the heart, and His desire that we should love our enemies, and pray for them that despitefully use us, and persecute us, mark plainly the Christian's path. The doctrines of union with Christ glorified, the rent veil, and the indwelling of the Holy Ghost, being entirely unknown in the Psalms, are enough to show how inadequate they are to express that character of worship which is now acceptable to the Father. It is manifest also how the practice of singing such sentiments, though most proper for a godly Jew, tend to keep the heart at a distance from God, and to lower Christianity to Judaism.